Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	let_v	lord_n	see_v	4,698	5	3.6890	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A17332	The narrovv vvay, and the last iudgement deliuered in two sermons: the first at Pauls Crosse, the other elsewhere, by G.B. preacher of the word at Alphamston in Essex.	Bury, George.; Brian, G., attributed name.; C. B., fl. 1607.	1607 (1607)	STC 4179.5; ESTC S115853	53,682	90

the preseruation of our soules which we do for the preseruation of our bodily health It is a rule in Phisick Pars maxima sanitatis est notitia morbi the best meanes for a sicke man to recouer his health is to acknowledge his sicknesse For if a man which hath the gout in his toe will not take notice of it but say it is nothing but a tingling in his toe and if a man hath got the cough of the lungs and wil not acknowledge it but say it is nothing but a great cold which he hath takē these diseases wil grow so hard vpon them that at length it will be hard or rather impossible to cure them wheras notice being taken of them in time the danger is the lesse the cure more easie And so the Diuines haue the like rule Pars maxima salutis est notitia peccati The best meanes for a sicke man in soule to be recouered is to acknowledge and take notice of sinne which is the sicknesse of the soule For the man that is ouergrowne with couetousnesse and saith it is but frugalitie which is infected with the sinne of vncleannesse and maintaineth it to be but loue the man who like a swashbuckler is alwayes drawing his sword cutting and hacking the harmelesse and will haue this to haue no worse name then manhood and fortitude these and the like diseases wil grow so hard vpon the soule that it will be a plaine miracle to remoue them whereas they being knowne and acknowledged for sinnes as they are indeed the cure of them is easie and the danger of being drawne out of the waies of life by them is quickly auoided But if the Diuell be thus preuented in this second policie then like a sedulous and industrious enemie he setteth vpon vs with a third for if he perceiue that thou conceiuest aright of thy sinnes as that they are indeed sinnes then he laboureth to deceiue thee with this that Dominus non videt though thou takest them to be sinnes yet saith the diuell the Lord doth not see them and with this haue many bene deceiued In the eighth of Ezechiel and twelfth verse it is Gods speech vnto the Prophet Son of man hast thou seene what the Ancients of Israel do in the darke euery one in the chamber of his imagery for they say the Lord sees vs not the Lord hath forsakē the earth Almighty God shews the Prophet that the ancients of Israel had painted round about their walls euery similitude of creeping things and abhominable beasts and he makes this to be the cause a grosse perswasion that the Lord did not see them But art thou desirous to preuent the diuell in this fallacian also then for thy better instruction let me reason with thee thus He that could espie our first parents hiding themselues among the thicke trees of the garden Gen. 3.9 cannot his eyes find out thy sinne though it be committed in a secret place Psal 94.9 He that planted the eare shall not he heare saith Dauid or he that formed the eye shall not he see As if he had said Make no question but whatsoeuer you speake or do God doth heare it God doth see it It is not with the sight of God as it is with the sight of man if there be not a due and a proportionate distance betweene the sight of man and the obiect the eye of man cannot possibly see it but say God were circumscribed in some one place and grant it were in heauen yet that great distance which is betweene heauen and earth euen seuen score and eighteene thousand foure hundred and sixtie three miles as the Astronomers haue coniectured yet doth not this great distance hinder God from seeing our sinnes Psal 14.2 For the Lord looked downe from heauen vpon the children of men what to do to see if any would vnderstand and seeeke after God but looking downe he saw that all were gone out of the way that there was none that did good no not one But if the Diuell preuaile not with this third fallacian then behold a fourth for doth God see thy sin saith Sathan yet be bold to sinne still for God is so mercifull August in Psa 144. that he will not punish sinne It is Saint Augustines complaint that there be two sorts of men which do snatch occasions of sinning to themselues the one from the mercie the other from the iustice of God One saith God will take so strict and seuere an account of our doings that we shall not be able to answer one for a thousand and therefore saith he being sure to be damned cur non facio quiquid volo why do I not whatsoeuer I wil The other he saith Gods mercie is aboue his workes and at what time soeuer I repent though it be at the last gaspe he wil receiue me with the armes of his mercy as he did the theefe vpon the crosse and therefore why do not I go on still in my wickednesse Desperat ille vt peccet sperat iste vt peccet vtrumque metuendum the one despaireth that he may sinne still the other hopeth that he may sinne still and both are to be feared But for those which dreame altogether of Gods mercie that this fallacian of the diuels by which many thousands are drawne from the wayes of life may be preuented let them remember that God as he is mercifull so he is iust In the 116. Psalme and fifth verse The Lord is mercifull and iust saith Dauid not mercifull alone but iust also And as we cannot bide our sinnes from the all-seeing eye of God so we cannot be defended frō the strong arme of his iustice In the 6. of Genesis and 12. verse it is said that God looked downe vpon the earth and seeing that all flesh had corrupted his wayes he saith to Noah An end of al flesh is come before me for the earth is filled with crueltie through them and behold I will destroy them from the earth In which words we may obserue first that God sees our sinnes secondly that though he seeth sinne yet he is mercifull and thirdly that as he is mercifull so he is iust God looked downe vpon the earth and saw that all flesh had corrupted his way there is the first Gods sight of sinne the earth is filled with crueltie there is the second the mercie of God and long suffering for he doth not presently execute iudgement vpon them but stayed so long till the earth was full of crueltie And behold I will destroy them from the earth there is Gods iustice But if the diuell by none of these be able to deceiue vs and to draw vs from the wayes of life then he hath a fift which shall be my last at this time He setteth before our eyes the good and pleasure that doth accompany our sinne and indeede these are shrewd temptations vnto flesh and blood Psal 133.1 The Prophet Dauid maketh choise of these two